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[1/17/2015 6:02:58 PM] *** Group call ***
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[1/17/2015 6:10:26 PM] Thuan Thi Do:
Nevertheless, the Southern Church of Buddhism now teaches that only karma persists, not an ego; as though man in one life made a certain amount of karma, and then died, and nothing was left of him, but another person was born, and had to bear the karma which that person did not make.

With curious illogicality, however, in spite of the formal teaching to the contrary, a practical belief in the continued existence of the individual persists, because, for example, the Buddhist monks speak of attaining nirvana, and recognise that this will take many lives.

The real significance of this teaching of the Buddha lies in the great emphasis, He laid on the external temporary part of man which does not endure, and the implication that the parts of man which are not temporary or external, do survive as the enduring ego, the real man.

His teaching, however, went still deeper than this. There is a passage in the Shri Vakya Sudha which warns the aspirant that when he repeats the great formula "I am That", he must take care what he means by " I ". It explains that the separate individual should be understood as threefold, and that it is the union of Brahman only of the highest of these three that is proclaimed by "Thou art That", and such sayings. We have already abundantly seen that the personality is not "I": and even the "you" in me is not "I" : the " I " is some thing indistinguishable ( Page 213 ) from the universal Self, in which the many and the One are one. The Lord Buddha's teaching denies the permanency of the "you", that men call " I ".

Much wisdom is often wrapped up in etymology. Thus the very word "person" is compounded of the two Latin words per and sona, and therefore signifies, "that through which the sound comes"-i.e., The mask worn by the Roman actor to indicate the part which he happened at the moment to be playing. Thus we very appropriately speak of the group of temporary lower vehicles, which an ego assumes when he descends into incarnation, as his "personality".

Almost equally instructive are the words individual and individuality which are highly appropriate when applied to the ego. For individual means that which is not divisible without loss of identity: subsisting as one; and individuality is defined as separate and distinct existence. Going a stage further still, the word exist derives from ex , out, and sistere, to make to stand. Thus the ego or individuality is made to stand out [ from the Monad ], and manifests itself through the mask of the personality.
[1/17/2015 6:10:49 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_38.jpg
[1/17/2015 6:22:02 PM] Thuan Thi Do:
Diagram XXIX is an attempt to illustrate one aspect of the relationship between the ego and his successive personalities. We see in the diagram, first, the Monad deriving his life from the Unmanifest, and projecting below himself his ego, with his threefold characteristics or aspects. The ego in turn projects ( Page 214 ) from himself into the lower planes a series of successive personalities. These are shown in the drawing as gradually widening out, as they develop, until eventually the last personality is equilateral, being fully and symmetrically developed, thereby expressing, as fully as its inherent limitations permit, the nature and powers of the ego.

As people develop, the personal consciousness may be unified with the life of the ego—as far as that is possible -and then there is only one consciousness: even in the

personal consciousness there will be the consciousness of the ego, who will know all that is going on. But, as already said, with many people, at the present day, there is often considerable opposition between the personality and the ego.

A man who has succeeded in raising his consciousness to the level of the causal body, and thereby unifying the consciousness of the lower and the higher selves, of the personality with the individuality or ego has, of course, the consciousness of the ego at his disposal during the whole of his physical life. This will not be at all affected by the death of the physical body, nor even by the second and third deaths in which he leaves behind him the astral and mental bodies respectively.

His consciousness, in fact, resides in the ego all the time, and plays through whatever vehicle he may happen at any given moment to be using.

For him the whole series of his incarnations is only one long life: what we call an incarnation is to him a day in that life. All through his human evolution, his consciousness is fully active. Incidentally, we may note that he is generating karma just as much at one period as at another; and while his condition at any given moment is the result of the causes he has set in motion in the past, yet there is no instant at which he is not modifying his conditions by the exercise of thought and will. Whilst this consideration applies to all men, yet it is clear that one who possesses the ego consciousness is in a position to modify his karma more deliberately, and with ( Page 215 ) more calculated effect, than one who has not achieved continuous ego-consciousness.

H.P.Blavatsky speaks of the Higher Self as the "great Master", though she is here using the term Master in an unusual sense, different from that in which it is mostly employed today. It is, she says,the equivalent of Avalokiteshvara, and the same as Adi-Buddha with the Buddhist occultists, Âtma. with the Brahmanas, and Christos with the ancient Gnostics.
[1/17/2015 6:33:05 PM] Thuan Thi Do: http://www.buddhanet.net/e-learning/history/guanyin.htm
[1/17/2015 6:51:03 PM] Thuan Thi Do: CHAPTER XXVII

THE EGO IN THE PERSONALITY

( Page 216 ) There are a number of ways in which the activity of the ego may be more specifically observed as operating through the consciousness of the personality. In the first place, as has been pointed out more than once, anything evil or selfish cannot, by the very mechanism of the higher planes affect the ego, and we may therefore say that he has nothing to do with it. Unselfish thoughts and feelings alone can affect the ego: all the lower thoughts and feelings affect the permanent atoms, not the ego: and as we have seen, corresponding to them we find gaps in the causal body, not "bad" colours. The ego is concerned only with purely unselfish feelings and thoughts.

Most people are conscious of times when they are filled with splendid inspiration, and exaltation, with glowing devotion and joy. These moments, of course, are precisely those when the ego succeeds in impressing himself upon the lower consciousness; but that which is then felt is, in reality, there all the time, though the personality is not always conscious of it. The aspirant should endeavour to realise, both by reason and by faith, that it is always there, and it will then appear as though he actually felt it, even at times when the link is imperfect, and when he does not feel it in the personal consciousness.

Moreover, it is obvious that while the mind is responding to the appeals of he physical, astral and lower mental planes, it is not likely to hear the message, that the ego is trying to transmit to the personality from his own higher planes.

An emotional impulse belonging to the astral plane, is sometimes mistaken for real spiritual aspiration ( Page 217 ) because what happens in the buddhic vehicle, if brought down to the personality, is reflected in the astral body. A standard example of this phenomenon is to be found in religious revivalist meetings. Such great emotional upheavals, whilst sometimes beneficial, are in many instances harmful, tending to throw people off their mental balance.

Two simple but excellent rules may be given for differentiating between a true intuition and mere impulse. First: if the matter be laid aside for a while, and "slept on" an impulse will probably die away: a genuine intuition will remain as strong as ever. Second: true intuition is always connected with something unselfish; if there is any touch of selfishness it may be taken as certain that it is only as astral impulse, and not a true buddhic intuition.

The influence of the ego is often felt on occasions when one seems to know by inner conviction that a thing is true without being able to reason it out. The ego knows, and has good reason for his knowledge; but sometimes he cannot impress his reasons on the physical brain, though the bare fact that he knows manages to come through. Hence, when a new truth is presented to us, we know at once whether we can accept it or not.

That is not superstition, but an intense inner conviction. Superficially, it may appear to be abandoning reason in favour of intuition; but then it must be remembered that buddhi, which we translate "intuition" is as known in India as "pure reason". It is the reason of the ego, which is a type higher than that which we have on the lower planes.

More specifically, we may say that manas gives inspiration: buddhi gives intuition as to right andwrong: Âtma. is the directing conscience, commanding that the man should follow that which he knows to be best, often when the mind is trying to invent some excuse to do otherwise.

Again, the manifestation of genius are but the momentary grasping of the brain by the large ( Page 218 ) consciousness of the ego, forcing it into an insight, a strength of grip, and a width of outlook, that causes its noble reach. This large consciousness is the real Self, the real man. Many things that we see around us, or that happen to us, are hints of this larger consciousness, whisperings, scarcely articulate as yet, but with all the promise of the future, that come from the land of our birth, from the world to which we truly belong. They are the voice of the living spirit, unborn, undying, ancient, perpetual, constant. They are the voice of the inner God, speaking in the body of man.
[1/17/2015 7:12:12 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_229.jpg
[1/17/2015 7:12:52 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_230.jpg
[1/17/2015 7:13:20 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_231.jpg
[1/17/2015 7:16:36 PM] Thuan Thi Do:
2. They make of him the messenger of their will (angel). The Dzyu becomes Fohat; the Swift Son of the Divine Sons, whose sons are the Lipika,* runs circular errands. He is the steed, and

Footnote(s) ———————————————
* The difference between the “Builders,” the Planetary Spirits, and the Lipika must not be lost sight of. (See Nos. 5 and 6 of this Commentary.)

Vol. 1, Page 108 THE SECRET DOCTRINE.
the Thought is the rider (i.e., he is under the influence of their guiding thought). He passes like lightning through the fiery clouds (cosmic mists) (beer); takes three, and five, and seven strides through the seven regions above and the seven below (the world to be). He lifts his voice, and calls the innumerable sparks (atoms) and joins them together (coffee).

(angel) This shows the “Primordial Seven” using for their Vahan (vehicle, or the manifested subject which becomes the symbol of the Power directing it), Fohat, called in consequence, the “Messenger of their will” — the fiery whirlwind.

“Dzyu becomes Fohat” — the expression itself shows it. Dzyu is the one real (magical) knowledge, or Occult Wisdom; which, dealing with eternal truths and primal causes, becomes almost omnipotence when applied in the right direction. Its antithesis is Dzyu-mi, that which deals with illusions and false appearances only, as in our exoteric modern sciences. In this case, Dzyu is the expression of the collective Wisdom of the Dhyani-Buddhas.

(beer) As the reader is supposed not to be acquainted with the Dhyani-Buddhas, it is as well to say at once that, according to the Orientalists, there are five Dhyanis who are the “celestial” Buddhas, of whom the human Buddhas are the manifestations in the world of form and matter. Esoterically, however, the Dhyani-Buddhas are seven, of whom five only have hitherto manifested,* and two are to come in the sixth and seventh Root-races. They are, so to speak, the eternal prototypes of the Buddhas who appear on this earth, each of whom has his particular divine prototype. So, for instance, Amitabha is the Dhyani-Buddha of Gautama Sakyamuni, manifesting through him whenever this great Soul incarnates on earth as He did in Tzon-kha-pa.† As the synthesis of the seven Dhyani-Buddhas, Avalokiteswara was the first Buddha (the Logos), so Amitabha is the inner “God” of Gautama, who, in China, is called Amita(-Buddha). They are, as Mr. Rhys Davids

Footnote(s) ———————————————
* See A. P. Sinnett’s “Esoteric Buddhism,” 5th annotated edition, pp. 171-173.

† The first and greatest Reformer who founded the “Yellow-Caps,” Gyalugpas. He was born in the year 1355 a.d. in Amdo, and was the Avatar of Amitabha, the celestial name of Gautama Buddha.

Vol. 1, Page 109 THEOGONY OF THE CREATORS.
correctly states, “the glorious counterparts in the mystic world, free from the debasing conditions of this material life” of every earthly mortal Buddha — the liberated Manushi-Buddhas appointed to govern the Earth in this Round. They are the “Buddhas of Contemplation,” and are all Anupadaka (parentless), i.e., self-born of divine essence. The exoteric teaching which says that every Dhyani-Buddha has the faculty of creating from himself, an equally celestial son — a Dhyani-Bodhisattva — who, after the decease of the Manushi (human) Buddha, has to carry out the work of the latter, rests on the fact that owing to the highest initiation performed by one overshadowed by the “Spirit of Buddha” — (who is credited by the Orientalists with having created the five Dhyani-Buddhas!), — a candidate becomes virtually a Bodhisattva, created such by the High Initiator.

(coffee) Fohat, being one of the most, if not the most important character in esoteric Cosmogony, should be minutely described. As in the oldest Grecian Cosmogony, differing widely from the later mythology, Eros is the third person in the primeval trinity: Chaos, Gaea, Eros: answering to the Kabalistic En-Soph (for Chaos is Space, [[Chaino]], “void”) the Boundless All, Shekinah and the Ancient of Days, or the Holy Ghost; so Fohat is one thing in the yet unmanifested Universe and another in the phenomenal and Cosmic World. In the latter, he is that Occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse which becomes in time law. But in the unmanifested Universe, Fohat is no more this, than Eros is the later brilliant winged Cupid, or Love. Fohat has naught to do with Kosmos yet, since Kosmos is not born, and the gods still sleep in the bosom of “Father-Mother.” He is an abstract philosophical idea. He produces nothing yet by himself; he is simply that potential creative power in virtue of whose action the Noumenon of all future phenomena divides, so to speak, but to reunite in a mystic supersensuous act, and emit the creative ray. When the “Divine Son” breaks forth, then Fohat becomes the propelling force, the active Power which causes the One to become Two and Three — on the Cosmic plane of manifestation. The triple One differentiates into the many, and then Fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine. We find an echo of this primeval teaching

Vol. 1, Page 110 THE SECRET DOCTRINE.
in early Greek mythology. Erebos and Nux are born out of Chaos, and, under the action of Eros, give birth in their turn to AEther and Hemera, the light of the superior and the light of the inferior or terrestrial regions. Darkness generates light. See in the Puranas Brahma’s “Will” or desire to create; and in the Phœnician Cosmogony of Sanchoniathon the doctrine that Desire, [[pothos]], is the principle of creation.

Fohat is closely related to the “one life.” From the Unknown One, the Infinite totality, the manifested one, or the periodical, Manvantaric Deity, emanates; and this is the Universal Mind, which, separated from its Fountain-Source, is the Demiurgos or the creative Logos of the Western Kabalists, and the four-faced Brahma of the Hindu religion. In its totality, viewed from the standpoint of manifested Divine Thought in the esoteric doctrine, it represents the Hosts of the higher creative Dhyan Chohans. Simultaneously with the evolution of the Universal Mind, the concealed Wisdom of Adi-Buddha — the One Supreme and eternal — manifests itself as Avalokiteshwara (or manifested Iswara), which is the Osiris of the Egyptians, the Ahura-Mazda of the Zoroastrians, the Heavenly Man of the Hermetic philosopher, the Logos of the Platonists, and the Atman of the Vedantins.* By the action of the manifested Wisdom, or Mahat, represented by these innumerable centres of spiritual Energy in the Kosmos, the reflection of the Universal Mind, which is Cosmic Ideation and the intellectual Force accompanying such ideation, becomes objectively the Fohat of the Buddhist esoteric philosopher. Fohat, running along the seven principles of Akasa, acts upon manifested substance or the One Element, as declared above, and by differentiating it into various centres of Energy, sets in motion the law of Cosmic Evolution, which, in obedience to the Ideation of the Universal Mind, brings into existence all the various states of being in the manifested Solar System.

The Solar System, brought into existence by these agencies, consists of Seven Principles, like everything else within these centres. Such is the teaching of the trans-Himalayan Esotericism. Every philosophy, however, has its own way of dividing these principles.

Footnote(s) ———————————————
* Mr. Subba Row seems to identify him with, and to call him, the Logos. (See his four lectures on the “Bhagavadgita” in..
[1/17/2015 7:48:39 PM] Thuan Thi Do: http://vi.wikipedia.org/wiki/A-di-%C4%91%C3%A0
[1/17/2015 8:03:49 PM] Thuan Thi Do: http://vi.wikipedia.org/wiki/Ng%C5%A9_tr%C3%AD_Nh%C6%B0_Lai
[1/17/2015 8:10:45 PM] Thuan Thi Do: http://www.religionfacts.com/buddhism/deities/five_dhyani_buddhas.htm
[1/17/2015 8:17:42 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/Amit%C4%81bha
[1/17/2015 9:24:09 PM] Thuan Thi Do: https://www.facebook.com/DieuAmOfficial/photos/pb.211441269002965.-2207520000.1421558569./227800110700414/?type=3&theater
 Hồn khi ấy trăm phần dũng mãnh
 Hiện thân hình trong cảnh bao la
nếu nhìn hồn ấy là ta
thời con vướng phải nẻo tà con ơi
Cõi nhân thế là nơi bể khổ
Trên đường tu nhiều chỗ gay go
Này hầm nọ bẫy nhấp nhô
Những điều tâm vọng laàm cho lạc đường
Cõi nhân thế là trường buồn bã
Qua chốn này tới ngả quang minh
Tới miền chí túy chí tinh
Tới mie^`n sáng suốt anh linh vô ngần
Con muốn hiểu chân thân huyền diệu
Thời bắt đầu hãy hiểu thân con
Thân con muốn được vuông tròn
Thời lòng nhân ngã đừng còn mảy may
Như chim nọ cao bay lừng lựng
Nhẹ nhàng thay khi chứng vô sanh
Tham thiền đúng chỗ mối manh
Tức là trí huệ rành rành mở ra
Không ham sống mới là thiệt sống
Nhẹ sắc thân là trọng thoát thân
Con ơi trong cõi hồng trần
Trăm phần ô trược trăm phần tối tăm
Cõi hạ giới dễ lầm ma chướng
Thấy bông hoa mà chuộng là nguy
Chỉ miền thượng giới quang huy
Trí khôn sáng suốt không chi hiểm nghèo
Ở trần thế đừng theo sắc huyển
Xuống âm ty đừng luyến hoa thơm
Hoa âm ty phải cho nghiêm
Muốn tìm sư phụ đừng tìm ở đây
Tịnh lục căn một hai đừng nhiễm
Ngọt ngào là nham hiểm con ơi
Chỉ miền thượng giới thảnh thơi
Quang minh rõ rệt là nơi đáng tìm
Phật tánh ở trong tâm mọi kẻ
Vạy con đừng chia rẽ không nên
Đừng chia năng sở hai bên
Chân tâm chân tướng là nguyên một đường
Cảnh hạ giới tuy tuồng tráng lệ
Mà hiểm nguy thật kể khôn cùng
Cảnh này là cảnh thử lòng
Ham mê thời phải mắc vòng tử sinh
Ma vương hiện muôn hình đẹp đẽ
 Phỉnh giác quan và để mê người
Làm mê tâm trí mà chơi
Gạt người rồi lại bỏ người bơ vơ
Con phù du hững hờ nào biết
Thấy bóng đèn thời quyết lăn vô
Thương thay chết héo chết khô
Đĩa dầu hôm nọ là mồ phù du
Gặp ma vương phải mau kiềm chế
Kẻo mà thành nô lệ ma vương
[1/17/2015 9:54:41 PM] *** Call ended, duration 3:51:30 ***